1. In his early investigations, Swedenborg proceeded
from the promise that the "soul" which survived death was physical and
geometrical; in other words, a mechanism.(1462)
The intellectual mind he placed in the highest physical organism, later
called "the simple cortex".

In the "Economy" be continued to cling to
the concept that the "spirituous fluid" (formed from- the first aura of
nature) could
adequately answer as a description of the Soul.(1463)
But by degrees he also recognized that there was in man a faculty
prior to the intellectual mind and distinctly superior to it, - a faculty
which alone deserved the name of 'the soul', but which is
indescribable in words. In thus speaking of the soul as superior to
the mind, he realized that he was departing- from the
accepted usage of the term "soul" (psyche).(1464)

In the "Fibre" He clearly shows that the spirituous
fluid was only the purest blood, and that while this was indeed immortal
because of its origin in the inmost of nature, yet considered as to
its life-essence [ ... ] the "Soul properly so called" is of
spiritual form and essence. (1465) As such-
it is superior even to the purest blood and the simple fibre.(1466)
In fact
"the spiritual form is the Soul, but the primitive cortices are of
the celestial form" (i.e., the highest mechanical form, which is the
perpetually vortical).(1467) In the Rational
Psychology the soul is therefore defined as immaterial, and as above
the purest
blood.(1468)

2. Because of this development of his views,
Swedenborg, in the latter parts of the Rational Psychology, temporarily
set aside his Economy doctrine, which rested man's immortality on
the perfection and indestructibility of the spirituous fluid and the simple
fibre. Instead he theorized on the possibility that the surviving soul
was purely spiritual, and that the "pure intellectory" (or simple cortex)
- while surviving death for a time - would eventually be consumed by the
subtle fires of the Last Day.(1469) By
thus modifying his constant doctrine which he had taught even in an early
draft of The Fibre(1470) he suggested
a way to rationalize the orthodox teachings of the Church of his day.

I wonder if it may be well to note that
"rationalize" denotes in psychology the intellectual justification of a
fancied fact? - Dr. Robert Alden

3. Swedenborg had always seen the natural organics
of the Brain as the basis of man's mental life. If now these organics should
all perish, it would mean that the spirit would lose not only external
sensation, but also imagination and memory and even all rational thought,
and could enjoy only an intuitive intelligence. This was obviously insufficient.
And therefore the Economy
doctrine was gradually restored. In the Writings it is taught that
the corporeal memory of men is retained after death, but is not
used. It becomes quiescent, is not alterable or augmented by new experiences,
but remains as a fixed plane. It cannot change in
any essential determination, because it rests upon a natural basis
or physical substratum which is called a "border" (limbus) and
described as a cutaneous envelope for the spirit.

4. This limbus seems to answer in a general
way to the "spirituous fluid" and simple fibre which the Economy held as
immortal, or to the "pure intellectories" which are said (in the Rational
Psychology) to be of the "celestial" or the highest natural form.

B. THE BRAIN AS A COMMON SENSORY

The Brain and the Mind: Notes from the Writings:

"The human mind is organized inwardly from (of) spiritual substances
and outwardly from natural substances, and finally from material things...."(1471)
Sensation, memory, and thought, like cupidites and
affections, are the spiritual operations of a mental (or spiritual) organism.
They are mere changes and variations of the spiritual and purely organic
substances of the mind.(1472) The spiritual
substance, which is the subject of these states and activities, is closely
conjoined with every filament of the organs and members of the natural
body, which intimately correspond in form, use, and activity, to the mind
and soul.(1473)
All of the man's thought flows in from the spiritual
world, and is thus in its first origin spiritual; and it becomes natural
in the external man by influx.(1474) As
to his interiors (i.e., as to his thoughts and affections) every man is
in some spiritual society, "although he is not aware of it. Everything
that a man thinks and wills is from this source, insomuch that if the society
of spirits and angels in which he is were taken away, he would even fall
down altogether dead."(1475) "Man has not
the-least of thought, nor the least of will, which does not come from the
Lord by influx through spirits, and it is by them as means that the Lord
governs the human race, and each person in particular."(1476)
"Spirits with man never flow into him with
their own memory and its thought... Since thought is not introduced into
man through spirits. but only an affection of good or an affection of evil.
man has choice because he has freedom." His interior thought is wholly
accordant with his affection.(1477) A man
"can think about spiritual things no otherwise than as the angels and spirits
with him think; for spiritual things are above the natural thought of man...."(1478)
Thought becomes perceptible in the life of the body
so far as it finds corresponding forms, states, and activities in the natural
organics of the brain and body. "There is no thought in the principles
which are in the head, unless there is a certain correspondence of the
purer fibres in the whole body."(1479) Thus there
is no conscious thought without breathing.(1480)
Imagination is the reproduction of worldly objects
of sight or hearing lain up in visual forms in the natural memory as "material
ideas". When these objects appear still more interiorly they present thought
under a more pure visual form as immaterial or intellectual ideas.(1481)
Man's conscious thought is more or less tied down or related to "material
ideas" of space, time,
and person.(1482)
But man has an interior or unconscious thought from
immaterial ideas of which he is not aware while on earth.(1483)
This interior thought appears to be extended into innumerable spiritual
societies, but actually it inflows from these societies.(1484)
Men and spirits are unaware of their consociation because the thought of
spirits is spiritual, and the consociation because the thought of spirits
is spiritual, and the conscious thought of man is natural.(1485)l485 It
is especially provided that the thought of men and the thought of spirits
shall not conflict or distract each other. Spirits who are with a man are
kept in the same general thought as that in which men is, although both
are unconscious of each other.(1486)

(For a discussion on the use by spirits of man's memory, see "Spirits
and Man" by H. L. Odhner, 1960, pp. 91-97. See also reference material
given in section H. below.)

l. The Brain is affected as a whole by all sensations,
and is therefore called the Common Sensory.(1487)
It is specifically
called the "external sensory"; and its form is called "spiraL"(1488)
Yet in the "crown" of the cerebrum, the cortical glands
perceive the sensations most distinctly.(1489)

Note:Some modern students estimate that the human cortex contain some
15 billion nerve cells.

The changes induced upon the brain and its medullary
fibres, are felt as "sensations."(1490) They
may be described as
images, objects, modes, modulations, or words (voces).(1491)
The sensations depend on the animation of the brain.(1492)
The sensory impulses conveyed by the fibres cause
the surfaces of the cortical glands to quiver and the resulting modifications
affects both the fibrillar and the vascular parts of the gland, "disposing
the little sensories to receive a modification similar to its own.-"(1493)
Thus the soul within the gland is the real cause of sensory perception.
The change of state of the brain as a whole does
not cause any internal changes in the cortical glands, but only affect
their
external state, their fibrillary connections, mutual relations, and
blood supply.(1494)
Sensation does not imply any "physical influx".
"It is according to all appearance that the external senses, such as sight
and
hearing, inflow into the thought and excite ideas there; for it appears
that objects, and also speech, more the senses, first the
external, then the internal But this appearance, however strong it
is, is nevertheless inflow and move the internal, which is pure
and spiritual: this is contrary to nature. It is the internal sense,
or the sense of the spirit itself, which senses through the external
sense and disposes the external sensory to receive the objects according
to its pleasure (suos nutus); wherefore also the
sensories, such as the sensory of sight or the eye, accommodate themselves
in a moment to all the objects according to their
quality; which would not exist in the sensory unless there were an
influx from the interior. For all the fibres and appendages
which are very-numerous around every sensory or organ of sense, are
in an instant determined suitably to the quality of the
object. Yea, a conforming state is in a moment imparted ' to the organ
itself...."(1495)

2. The Animus: The "life of the sensations"
is called the Animus.(1496) The Animus therefore
finds its organic basis in the Brain as a whole. The Animus (or lower-mind)
is also described as "the form of the material ideas of the common sensory"
and their affections; and also as "the beginning of the mutations of the
body"(1497); and it is a form whose essential
determinations are all those affections which flow in from the body
and the world through the senses.(1498)
The term animus as used in the preparatory works
of Swedenborg means usually the lower degrees of the Natural Mind, or
what man has in common with animals.

1. Imagination is evoked by an active state
of the corticals or by a general state induced on the cortical glands.(1500)
The cortical glands, which are all different, are called "internal sensories."(1501)
The elements of imagination are properly called
"material ideas", which are compound.(1502)
The state of the imagination is limited by the contents of the memory;
it follows the laws of association of ideas, and is dependent on an influx
from the "pure intellect."(1503)

2. Memory is the permanence of the states
induced upon the sensory, and all that is imagined remains as a memory.
Recollection is the reproduction of these mutations.

3. Memory is of no use: without imagination.
Imagination depends both on the internal and the external state of the
cortical
gland. The external state depends on its connection with other glands
by means of delicate fibrous threads and arterial
ramifications.(1504) The internal state is
determined from the simple cortex Many aptitudes and temperamental genius
- which usually depend on the imagination - come from a hereditary (or
acquired) from of the gland. (1505)
Imagination (or internal sight) is most perfect
in the top of the cerebrum. (1506)1506 It is a "simultaneous sight."(1507)
1507

4. Since imagination involves changes of state
on the part of the cortical glands, phantasies and manias and fanatical
notions
occur if the glands come into a state of rigidity.(1508)
Imagination vacillates and is poisoned with insanities, if the purerblood passing through the gland is obstructed by heterogeneous
particles, for then the gland is stimulated into other states than
those induced by sensations. Drunkenness in an instance of this.(1509)

5. The Animus and the imagination depend on
the state of the purer blood and the medullary fibres, the diseases
of which are
passions of the animus, such as anger, jealousy, melancholy, haughtiness,
and also timidity, forgetfulness, etc.(1510)
These passions may have purely physical causes, or they may be the results
from perversions of the intellectual mind; they may be removed by social
life and moral philosophy, or even by drugs.

The purer blood attracts to itself such food as corresponds
to the state to the animus or the character. It is therefore different
in good and evil men, as to its interior composition.(1511)
The connate from of the Animus depends on heredity,
maternal as well as paternal.(1512)

D. THE PURE INTELLECT THE MIXED
INTELLECT

1. The Pure Intellectories.

The higher intellectual processes and affections
have their organic seat in the simple cortex. They depend on the
internal state of the corticles. The gyre of our reason consists in a like
state within all the corticles.(1513) Each
simple corticle is therefore
called a pure intellectory, and the mental function seated in:
it is named the pure intellect. This is the same in the embryo and
the
man and in the wisest sage and the idiot.(1514)
It is present in the seed(1515) and carries
the paternal heredity.(1516)
The pure intellectory is of the highest natural
form (called "celestial") and is next to the Soul, which is a Spiritual
Form. (1517) It is formed from the substance
of the soul(1518)

2. The Pure Intellect The function of the Pure Intellect is to discern
prime natural verities(1519) or universal truths,(1520)
which are
axiomatic, intuitive(1521) and innate. Its harmonies
are "pure natural goodnesses."(1522) It
cannot be instructed.(1523) It regards
nothing as "probable", but sees a priori without recourse to proof
or artificial logic.(1524) It comprehends
simultaneously what the rational mind has to comprehend successively. "It
is the very nature of its own body and the knowledge itself of the natural
things which exist below it."(1525) It
thus gives the faculty of reasoning - by influx into the sphere
of the thoughts according to correspondence.(1526)

OUTLINE OF MENTALDEGREES

3. The Rational Mind By virtue of the Pure Intellect and the influx of
the soul's "pure intelligence", man is able to have a human intellect or
a Rational Mind, of which thought is properly predicated.(1527)
Thought is result of analysis and deduction, comparable
to equations,(1528) and is a superior imagination.(1529)
Its ideas are called rational, intellectual, and immaterial, and
from a superior memory(1530) which the Writings
call the
"interior natural memory" and which is a memory of "universals" or
of abstract things. An "intellection" is an inmost
sensations.(1531)

An internal change of state in the cortical gland
causes only an external change of state of the pure intellectories; but
the
intellectory, by use and experience, perceives the meaning of the change
and by concurring produces for itself a corresponding idea of the pure intellect.(1532)
Thought is defined as an internal change
of state of the corticals.(1533) Rational
ideas are thus external changes of state of the simple cortex and the simple
fibres.(1534) As we withdraw our mind from
external loves and limiting material notions, it becomes freer from disturbance
and the judgment matures. Anatomically, this means that the "simple medulla"
of the cortical gland then will consist mostly of simple fibres, with little
"vascular" substance (i.e., few corporeal fibres). The simple fibres act
as "the intellectual rays of the pure intellect" while the vessels tend
to darken and obstruct these luminous rays.(1535)

Note: According to the Writings, thought is from the spiritual
substance of the natural mind. not from its natural substance(1536)
The spirituous fluid, while not identical with the spiritual substance,
must be conceived as containing such substance.

The Rational Mind is called the Mixed Intellect,
because its thought derives much from the Imagination of the Animus, and
thus is impure.(1537) It contains fallacies,
errors of sense and deduction, and ignorance.(1538)
In order to be free, the rational mind originates
no affections, but is the focus of influx for the "instincts" that
flow down from the "Superior Mind" (or the mind of the Spirit, called the
"spiritual mind") through the Pure Intellectory, and for the cupidity that
is from the Animus. (1539) All the affections
of the Rational Mind are thus acquired by rational consent, and
become moral virtues or vices. (1540) This mind
is the man himself (1541) and the "body of the
soul" (i.e., the embodiment of the spirit.)(1542)
The quality of the Soul or spirit of man is determined
in the Rational Mind.(1543)

[Unknown text - ORO]

What is thought and what are its physical aspects in man's organism
?

Phil 10

Necessity of a "Pure Intellect" or Faculty of Understanding. (?See HLO
The Human Mind, 1969, middle of p. 59, for
relationship between "pure intellect" and faculty of understanding).

Gestalt theory of mental experience The general effect I get of the
evidence produced under the name of this theory is that
"sensations" are not isolated units of - experience which build up
into a concept, but that behind them there is a unifying factor -
a concept of the whole

Note the truth in this. The mental experience is discrete from the experience
of the cortical cells and their connections. The
whole mind partakes in the producing or educing of meaning. The same
experience can produce entirely different meanings !
depending on the connections and the state of the mind.

[Each sensation is a modification of the whole state of mind.]

Note: In the Rational Psychology. the thought
is tentatively advanced that death overtakes the rational mind and
even the pure intellectories, leaving the Spirit to itself.(1544)
The spirit or soul, whether good or evil, would then be pure intelligence,
above all science and rational reasonings or desires.(1545)
Yet it has memory of the past from its own actual state.(1546)

4. The Pure Intellectory in its relation to
Actions. The cortex of the Brain is a common motory. Action is caused
by its
expansion and contraction, whereby it expels its spirit through the
fibres.

In sleep, or when no rational will precedes,
the actions flow directly from the pure intellect. This is instinctive
action and is
unconscious.(1547)

In somnambulism, the simple cortex and the simple
fibre are obstructed by vital fluids, which causes a "sleep of thought"
while the imagination is still active.(1548)
In the case of conscious rational actions, and actions
of the animus, the pure intellectory concurs. but does not necessarily
consent; its concurrence is necessary, since the spirituous fluid must
be determined through the simple fibres in order that the
purer blood may pass through the medullary fibre. The permission for
actions contrary to the will of the Intellectory is given lest
the whole body should become extinct.(1549)

5. The Pure Intellectory as carrier of paternal
heredity. Paternal heredity is from the father and is the inmost determinant
of the
human form of the offspring.(1550)
The "soul" (spirit) which may be good or evil is
transmitted in the pure intellectory(1551) that
is present in the paternal
seed.(1552) Hereditary goods or evils
of the paternal soul determine the nature of the soul of the progeny, and
thus all are not "born to wisdom" (or goodness), although all are equally
"born to intelligence."(1553)

Maternal heredity is external. The mother
furnishes all the external forms for the use of the soul, thus the clothing
form the pure intellectory; and she also influences the states of the cortical
glands of the developing embryo(1554) The
Animus of the infant at birth therefore has a mixed genius derived from
both the parents.(1555)

6. The Pure Intellectories and the Animus.
At birth, the Animus is a "pure natural mind", being entirely subject to
the spiritual
mind. It acts naturally of spontaneously from the inherited loves of
the soul(1556) as clothed and modified by maternal
heredities.(1557)
The Animus thus begins in the pure intellectories,
so that these, taken together, may be said to constitute it.(1558)
But
when the rational mind is formed and the intellectories begin to depend
on the sensories, the Animus rebels(1559)
and
attempts to possess the rational mind.(1560)
If than the Animus can by degrees be changed in its state, the state of
the soul can also be changed.(1561)

7. Perversions of the Spirituous Fluid.
The "purest blood" (or spirituous fluid) determines the simple fibre and
raises up the
cortical substances in which the rational mind operates. If
this purest blood is diseased or, more properly, if its state is
perverted, the affections of the mind will be selfish loves, hatreds,
vain ambitions, with phantasies, hallucinations, and: insanities
such as spring from vices and from a lack of conscience. This state
(which may be hereditary) can be cured only by
self-restraint through the acceptance of discipline, instruction, and
religion.(1562) But these remedies must be accompanied
by a restoration of the purer blood or nervous juice into a proper state
so that the passions of the animus are lulled.(1563)

E. TEACHING OF THE "RATIONAL
PSYCHOLOGY" ABOUT THE SOUL AND THE "SPIRITUAL MIND"

1. The Soul, or spirit, is of spiritual essence
and form, immaterial', without extension, motion,. or. parts, yet has analogues
of
parts and of ' extension and motion.(1564)
It consists of spiritual substances.(1565) It is next above the.Pure Intellect (whose essence
and form is the first of nature, or "celestial", and which is formed by
the
essential determinations of the Soul). The Pure Intellect, the ideas
of which are pure natural truths, is thus a mediate link
between the spiritual intelligence of the Spirit and our rational mind.(1566)

2. The Soul has a Spiritual Mind which is Pure
Intelligence. Its ideas are not natural but spiritual ritual truths, and
its science is
not philosophical but metaphysical, pneumatical and theological.(1567)

Note: In the Rational Psychology the "spiritual mind''
does not refer to any regenerate degree of the mind, but to the mind of
every spirit, whether good or evil.

3. All souls are alike as to their state (or faculty)
of intelligence.(1568) But as to the reception
of wisdom (or goodness) all are different, and diabolical souls hate the
truth although they have perfect intelligence.(1569)
The mind of the spirit ("the spiritual mind") is
formed from the loves which inflow from God through His Spirit by means
of the Word and from heaven and the celestial society of souls.(1570)
Evil souls would be formed by the deliberate rejection of these loves.
In man's soul, there can be no infinite love.(1571)
This spiritual mind (or, more properly, this mind
of the spirit) is thus the source not only of the virtues but also of the
vices which are the essential determinations of the human mind.(1572)
Evil loves in the soul are propagated by heredity.(1573)
Since all souls (spirits whether good or evil. are
purely spiritual forms. even an evil spirit is purely a spirit or purely
a mind and has loves which are purely spiritual. in the sense that they
are universal and supereminent. containing the principles of all lower
or purely natural loves.(1574) (In the
Writings, these are generally called ruling loves). Good and evil loves
enumerated, R. Ps. 433, et seq.
The soul is also to diseases, but these are more
properly called Guilt, caused by essential changes of state.(1575)

4. The Soul cannot change after death. In the
natural world the soul (spirit) is in process of being formed of reformed
into a
good or evil state, determined in freedom, by means of the conscious
rational mind.(1576)

Note: In the Rational Psychology, the reason assigned
for the fixation of character after death is, that the"rational mind" no longer functions because the cortical glands
and the pure intellectories are destroyed.

F. AFTER-DEATH FUNCTIONS OF THE
"SPIRITUOUS FLUID"

1. The highest organic substance of the natural
body is called the Spirituous Fluid, or the Purest Blood. This is immortal,
and is at death released "from the bonds and trammels of earthly things."(1577)
According to the Economy, Its individual
parts necessarily flow together when it is freed from the body, and it
spontaneously
assumes the exact form of the human body.(1578)
Its volume cannot be reintroduced into another ovum through any
"transmigration", nor is it able again to attract elements from nature
and thus materialize.(1579)
Its terrestrial elements are entirely left behind,
as well as everything derived from the air or the ethers; and only the
spirituous
fluid itself remains.(1580) This may
however be a gradual process.(1581)

2. Because the spirituous fluid is a formative
substance, it generates simple cortices (or pure intellectories) and simple
fibres.
These are - like itself - of the "celestial" form, and are not affected
by death. Since it is the immortal basis of the Soul (or spirit,
which is above nature and purely spiritual), the surviving man or angel
is called "celestial" as to nature, and "spiritual" as to
1ife.(1582)

3. The Spirituous Fluid is not essentially
mutable. It differs from the first aura is inanimate, and relapses
into its natural state
when a force has acted upon it, the spirituous fluid retains any impressions
which it has received. This is the natural basis of
Memory, enabling that fluid to "know" what happens in its body, and
retain it forever.(1583)

This fluid can undergo infinite varieties of "accidental"
mutations in inconceivable variety and in greatest perfection.(1584)
But it suffers no essential mutations or any injuries which might diminish
its physical perfection, its motion, or its essential determinations. Nothing
can be permitted to pervert its formative action. For since it is the formative
fluid and the carrier of the paternal conceiving power, being the essence
of the human seed, its perversion would result in the degeneration of the
race into one of monsters.(1585)

But this fluid can be essentially altered in respect
to its reception of the life and wisdom. This is termed a superior
essentialmutation.(1586)
Thus the spiritual character of man is confirmed. And as to this
every man is different. Every such change
in the body or the mind derives its origin from some superior essential
mutation in the spirituous fluid.(1587)

4. Superior essential mutations in the spirituous
fluid are the results of free choice. In such matters as it has
come to know by
instruction, the Mind. which holds the balance between the Soul and
the Animus determines by free choice how the body is to
act.(1588) But in spiritual matters,
or where ends are concerned, the Mind is acted upon by the Soul.
The moral
differences and harmonic varieties which exist even among the angels,
are due to "superior essential mutations" of the spirituous
fluid.(1589)

In every case, choice, which determines those
mutations, is exercised in the rational mind.(1590)

5. These essential mutations in the spirituous
fluid may be conceived by analogy. as "least and imperceptible lines
or pores" or "delicate deliniations" in the (unites of the ) spirituous
fluid; which adapt this substance for the reception of life and wisdom.(1591)
Yet these changes of state inscribed on the vital fluid are only the more
general, compared to the changes of state within the spirit itself.(1592)

G. TEACHING OF THE THEOLOGICAL
WRITINGS ON THE MEMORY AND THE "LIMBUS"

1. The Memory after death. In the Writings
it is shown that man's character has been inscribed in the external or
"corporeal"
memory. This serves as a plane which determines the quality of each
spirit, since it is retained but can no longer grow or
alter.(1593)

This external memory- consisting of "material ideas"
and associated affections - is quiescent in the other life and serves no
mental use, but functions apparently as a body of the spirit.
It is not augmented by any sensual experiences from the natural
world, since the organs of physical sensation have perished. Spiritual
experiences are instead gathered into an "interior
memory".

2. The Limbus. The corporeal memory is,
however, a spiritual substance and as such has no permanence or subsistence
unless it be based on some natural substratum or a basis of fixity in time
and space.(1594) And such a natural ultimate
is provided in the ''limbus"(1595) or "medium"
derived from the finest things of inmost nature;(1596)
which is likened to a "cutaneous envelope" for man's spirit.(1597)
Like the cutis of the skin, it is itself dead, having "receded" from the
living substance of the spiritual body. (1598)
But it holds the corporeal memory in its close order(1599)
and serves as a medium by which spirits and angels can be conjoined to
the human race.(1600)

3. Thus we may conclude that what is in the: Economy
called the "spirituous fluid" served practically the same purpose as what
the Writings describe as the "limbus". Yet certain differences are also
observable.

In the Economy, Swedenborg states that the
spirituous fluid after death remains in the "exact form of the human body",
and that, because of its volume, it cannot be born again or transmigrate.(1601)

The Rational Psychology modifies this idea,
in order to prevent a gross notion of the "limbus" as a bodily shape floating
in the
atmosphere. It thus denies a human shape or form to the "soul". But
it states that the soul may materialize itself in such or other
form if spiritual needs call for it.(1602)

In the Writings, the "shape" of the limbus
is not discussed, but it is shown that while the limbus is known
to exist by the angels, it is too subtle a substance to be described in
mortal words, although it is a natural substance.(1603)
The spirit itself, however, is in the human form, and angels and spirits
thus appear in complete human bodies.(1604)
The Writings also show that all angels and spirits
were once men on some earth, and that the soul after death cannot- return
to earth or assume a material body.

H. THE HUMAN MIND AND ITS CONNECTION
WITH THE SPIRITUAL WORLD

1. The foregoing Notes in Part Four, on the "Connections
of Body and Mind", have been drawn largely from Swedenborg's
preparatory studies in psychology, which sought to describe the seat
of man's mental activities in the subtlest physical organisms
of the brain. These studies - recorded mainly in the Economy, The Fibre,
and the Rational Psychology - were made before
Swedenborg's introduction into the Spiritual World.

A more complete treatment of the subject of "The Human Mind", with some
additional material from the Writings, is given in a
series of seven articles by Hugo Lj. Odhner in the New Philosophy,
Jan. 1954 to Jan 1956.

2. The Writings alone show the origin and real
nature of the affections and thoughts and other states of our mental life.
For their causes can be found only in the spiritual world. The connection
of man's mind with the unseen world of spirits, and with heaven and hell,
is one of the main subjects treated of in the Writings. A general discussion
of the subject is found in the NEW
CHURCH LIFE, 1952, pp. 509-519, in an article by Hugo Lj. Odhner, "Where
Two Worlds Meet". In this the function of
spirits in man's mental life, and the spiritual causes of human thought,
we described. This is further treated-of throughout the
book "Spirits and Men", by Hugo Lj. Odhner.(1605)

3. The mind of man, the Writings make plain,
consists not only of the understanding but of the will. Our Notes
on the Human
Organic do not present much in the way of direct teachings on the formation
and organic basis of the Will. Attention is therefore
directed to an article in NEW CHURCH LIFE, 1946, pp. 465-477, on the
"The Mystery of the Human Will".

1470 Printed in the Sewall translation of R. Ps.
as numbers 4-9. In the 1950 translation of Rational
Psychology, this section is found on p. 325.

1471 TCR 38. Cp DLW 257(5).

1472 DP 279:6-8, cp. 319, TCR 38

1473 D. Wis. vii 2 4, vii.4; TCR 351.

1474 AC 10215e.

1475 AC 4067.

1476 AC 4077

1477 HH 298.

1458 AE 757.

1479 SD 2782.

1480 DLW 382.

1481 See AC 4408.

1482 AC 3223, 3938, 5110 :3, 6814, 9828. cp DLW 51,
81.

1483 AE 625:5, 832 :3, AC 5614:2, 4.

1484 AC 6600.

1485 AE 1093 :5.

1486 SD 119

1487 R. Ps. 18, 197.

1488 R. Ps. 486, 488.

1489 R. ps. 19.

1490 AS 18, 19.

1491 R. Ps. 138.

1492 Fibre 449

1493 R. Ps. 101.

1494 R. Ps. 118, 153.

1495 AC 6322. Cf SD 4604,

4606.

1496 R. Ps.298.

1497 R. Ps. 291-293.

1498 R. Ps.340

1499 R. Ps. 91-122.

1500 Fibre 524.

1501 R. Ps.20.

1502 R. Ps.91, 103. Cp SD 2751, etc.

1503 R. Ps.110,104,115.

1504 R. Ps.118.

1505 R. Ps. 121.

1506 R. Ps. 122.

1507 R. Ps. 94

1508 Fibre 525; R. Ps. 117.

1509 R. Ps. 120; AS 19.

1510 Fibre 373

51

1511 See DLW 420, 423; D. Wis. X

6e.

1512 R. Ps. 424.

1513 Fibre 524.

1514 R. Ps.125ff,139,155.

1515 R. Ps.497.

1516 R. Ps.424. Cp OPS.

1517 R. Ps.127,128.

1518 R. Ps.166,303.

1519 R. Ps.138,165.

1520 R. Ps.135.

1521 R. Ps.131.

1522 R. Ps.165.

1523 R. Ps.165, 166.

1524 R. Ps.133.

1525 R. Ps.131.

1526 R. Ps.139.

1527 R. Ps. 134-136.

1528 R. Ps. 142.

1529 R. Ps. 144.

1530 R. Ps. 144.

1531 R. Ps. 145. Cp pp. 14-15.

1532 R. Ps. 153.

1533 Fibre 524.

1534 AS 19; R. Ps. 153.

1535 R. Ps. 154, cf 165.

1536 DLW 257.

1537 DLW 431e, 123, 136,

156, 127.

,
1538 DLW 32.

1539 DLW 308, 309.

1540 DLW 330.

1541 DLW 344ff

1542 R. Ps. 348.

1543 R. Ps. 528, 475

F-17-B

1544 R. Ps. 349, 495, 494

1545 R. Ps. 526, 527, 528, 494.

1546 R. Ps. 530.

1547 R. Ps. 171.

1548 Fibre 532ff; R. Ps.

113.

1549 R. Ps. 170.

5.

1550R. PS.423,424

1551 R. Ps. 424.

1552 0PS 3.

1553 R. Ps.423.

1554 R Ps.424.

1555 R. Ps. 424.

1556 R. Ps. 473.

1557 R. Ps. 424.

1558 R. Ps. 473, 470,471.

1559 R. Ps.473.

1560 R. Ps. 474.

1561 R. Ps.471-75.

1562 Fibre 374.

1563 Fibre 374, 373.

1564 R. Ps. 498, 486; Ontol. 56-60.

1565 R. Ps. 516, 501.

1566 R. Ps. 136.

1567 R. Ps. 137, 138. Described as intuitive intelligence,
525-30.

1568 R. Ps.526.

1569 R. Ps.527.

1570 R. Ps. 340, 341.

1571 R. Ps. 461.

1572 R Ps.429, 214.

1573 R. Ps.423, 424.

1574 R. Ps.429-31.

1575 Fibre 376.

1576 R. Ps.528,475.

1577 2 Econ. 349-51.

1578 2 Econ. 352, 351.

1579 2 Econ. 351.

1580 R. Ps. 5-9, 491, 492. (Sewall's version.)

1581 See 2 Econ. 350e; R. Ps. 491, 495.

1582 Fibre 289.

1583 2 Econ.314,316, 358, 360, 363.

1584 2 Econ.. 312, 313.

1585 2 Econ. 314.

1586 2 Econ. 315.

1587 2 Econ. 315.

1588 2 Econ. 312, 315, 317, 323, 325

1589 2 Econ. 329, 335.

1590 2 Econ. 325, R. Ps. 528.

1591 2 Econ. 315.

1592 2 Econ. 31

1593 SD 4037; SD min. 4645, 4646; AC 3539 et al.

1594 DP 220; D. Wis. viii.

1595 TCR 103.

1596 D. Wis. viii.4.

1597 DLW 257.

1598 (Insert) It no longer takes a part in the activities
of the natural mind, although this mind was based upon it during the
life in the world.

1599 SD 5552.

1600 D. Wis. viii.5. Cp AC 6467.

1601 2 Econ. 351.

1602 R. Ps. 523. Cf WE 1457.

1603 D. Wis. viii.

1604 See references in a following section on "The
Spiritual Organic."

1605 "Where Two Worlds Meet". In this the function
of spirits in man's mental life, and the spiritual causes of human thought,
is described. This is further treated of throughout the book "Spirits
and Men", by Hugo Lj. Odhner, AcademyBook Room, 1958.